Iamblichus: On the Mysteries · 69 of 218 · tr. Thomas Taylor
Chapter XXII
You say, therefore, “ that the soul generates the power which has an imaginative perception of futurity, through motions of this kind, or 177 that the things which are adduced from matter constitute dæmons through the powers that are inherent in them, and especially things adduced from the matter which is taken from animals .” It appears to me, however, that what is now asserted by you exhibits a dire illegality with reference to the whole of theology and the theurgic energy. For one absurdity in it, and which is the first that presents itself to the view, is this, that it makes dæmons to be generable and corruptible. And another, which is more dire than this, is that things which are prior will be produced from things which are posterior to themselves. For dæmons exist prior to soul, and to the powers which are distributed about bodies. In addition to these things, also, how can the energies of a partible soul which is detained in body, become essence, and be by themselves separate out of soul? Or how can the powers which are divided about, be separated from bodies, though they have their very being in bodies? And who is it that liberating them from a corporeal condition of subsistence, again collects the corporeal dissolution, and causes it to coalesce in one thing? For thus a thing of this kind will be a dæmon, who will have an existence prior to his being constituted. This assertion, likewise, is attended with certain common doubts. 178 For how can divination be produced from things which have no divining power? And how can soul be generated from things which are without soul? And, in short, how can things which are more perfect be the progeny of such as are more imperfect? The mode, likewise, of production appears to me to be impossible. For it is impossible that essence should be produced through the motions of the soul, and through the powers which are in bodies. For from things which are without essence, it is impossible that essence should be generated. Whence, also, does the imagination, receiving from a certain thing a divining power, become prophetic of futurity? For we do not see that any one of the things which are sown through generation possess any thing more than what is imparted to it by its first generating cause. But, in the present instance, the imagination will receive a certain more excellent addition from that which has no existence. Unless some one should say, that dæmons preside over the matter which is derived from animals, and that when this matter is adduced, the presiding dæmon is sympathetically moved towards it. According to this opinion, therefore, dæmons are not generated from the powers in bodies; but preceding and having an existence prior to bodies, they are moved in conformity 179 to them. Let it, however, be admitted, that dæmons are thus sympathetic, yet I do not see after what manner there will be something true respecting futurity. For the foreknowledge and premanifestation of futurity is not the province of a copassive and material power, which is detained in a certain place and body; but, on the contrary, this pertains to a power which is liberated from all these. Such, therefore, are the corrections of this opinion.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The text discusses dæmons presiding over matter and being sympathetically moved towards it when derived from animals.
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
The text argues that essence cannot be generated from things without essence, implying evil or imperfection lacks positive being.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The passage describes the soul being detained in body and powers divided about bodies, implying an ontological separation from their true essence.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
The text discusses how powers liberated from bodies become essence and are separate out of soul.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The passage explicitly critiques the 'theurgic energy' and discusses the liberation of powers from corporeal conditions as a central theological issue.